The Experts below are selected from a list of 19971 Experts worldwide ranked by ideXlab platform
Ibrahim Shogar - One of the best experts on this subject based on the ideXlab platform.
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05|Fundamentals of Scientific Thinking in Islamic Tradition
2018Co-Authors: Ibrahim ShogarAbstract:This article investigates fundamentals of scientific thinking in Islamic Tradition to elucidate its epistemological and cultural elements. The phrase ‘Scientific Thinking’ is generally used for the intellectual activity which encompasses both the content of knowledge and set of reasoning processes that permeate the field of acquiring knowledge. Formation of systematic mind, systemization of inquiry, and construction of an objective research method are the major characteristics of scientific thinking. The investigation on source, cause, and aspects of systemization of inquiry is, therefore, contributes immensely in development of scientific enterprise. The major approaches in the history of science that contributed in systemization of inquiry are such as the rational approach that espoused by the ancient Greek philosophy, formation of scientific mind that introduced by the Qur’anic revelation to investigate the natural phenomena, and the experimental method of modern science that based on systematic observation. This article aims to investigate the case of Qur’anic approach to investigate nature and its contribution in developing matrix of scientific thinking in Islamic Tradition. The Qur’anic exposure of human thought to the natural phenomena based on systematic observation had contributed and played a major role in development of science in early history of Islamic civilization, preservation of scientific legacy of ancient civilizations, and subsequently have caused the emergence of modern science. The major characteristics and the peculiar features of scientific thinking in Islamic Tradition will be investigated. The epistemological and cultural aspects of scientific thinking in Islamic Tradition will be investidated as well. Keyword: Scientific thinking, epistemological aspects, social dynamisms, Islamic Tradition, rational framework, systematic inquiry
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The rational framework of scientific thinking in Islamic Tradition
2016Co-Authors: Ibrahim ShogarAbstract:The scientific thinking in Islamic Tradition is inspired by the genuine sources of Divine revelation. It is mode of a systematic inquiry that triggered by the principles of the Islamic worldview and guided by the common thought of Muslim intellectual’s community. Both, the proper understanding of the sources and conscious application of the principles of the worldview are essential to maintain the spirit of scientific thinking. The terminal goal of systematic inquiry in Islamic Tradition is to utilize forces of the temporal for the Absolute, but achieving such a noble goal is impossible without proper understanding of both the natural and human phenomena. This paper investigates the conceptual and rational frameworks of scientific thinking in Islamic Tradition. Utilizing the analytic approach of qualitative method, the paper investigates both the cognitive (epistemic) and conventional (social) aspects of scientific thinking based on Qur`anic perspective. Keywords: Systematic mind, scientific thinking, rational framework, Islamic worldview, systematic inquiry, epistemology, strategic approach.
Arafat Madi Shoukri - One of the best experts on this subject based on the ideXlab platform.
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refugee status in islam concepts of protection in Islamic Tradition and international law
2010Co-Authors: Arafat Madi ShoukriAbstract:What are the views, principles and regulations of the Islamic Tradition concerning refugee status? Are there any similarities between the Islamic Tradition relating to the laws of aman (safe conduct) and the 1951 Geneva Convention relating to the status of refugees? In this book, Arafat Shoukri delves into fifteen centuries of Arab and Islamic history examining hundreds of ancient sources to establish Islam's position on refugees. This is the first examination of the 1951 Geneva Convention on refugees from an Islamic perspective. In adopting this approach, Shoukri is able to compare and contrast the principles of international law with those of the Islamic Tradition.
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Refugee status in the Arab and Islamic Tradition: A comparative study of Jiwar, Aman and the 1951 Geneva Convention relating to the status of refugees.
2008Co-Authors: Arafat Madi ShoukriAbstract:The essence of this study is to clarify the position of the Islamic Tradition with regard to refugees based on the main Islamic Sunni sources and to examine the interface between this Tradition and the 1951 Geneva Convention relating to the status of refugees. This study is the first that carries such examination since the endorsement of the 1951 Convention. This study is composed of four chapters with an introduction and a conclusion. The first chapter explains the concept of jiwar (protection), which was a governing custom in the Arabs' life in the jahiliyya, while the second chapter traces the concept of jiwar after the advent of Islam in Mecca. The purpose of the two chapters is to establish how the Prophet and his followers dealt with the jiwar custom when they were oppressed and sought jiwar the non-Muslims and also when they were able to offer jiwar to fleeing non-Muslims in Medina. The third chapter deals mainly with aman (safe conduct) in the Islamic Tradition. It also defines several relevant terms, such as dar al-harb, dar al-Islam, mustajir, muhajir, musta'min and dhimmi, in order to put the concept of aman in context. Due to its particular significance, the study undertakes an extensive examination of the different interpretations of the verse (9:6) which is considered the cornerstone in legalising, by analogy, the concept of refuge in the Qur'an. The fourth and final chapter comprises a comparison between the Islamic Tradition relating to the laws of aman and the 1951 Geneva Convention relating to the status of refugees. The conclusion however, highlights the close similarities between the Islamic Tradition and the Geneva Convention and therefore recommends the Arab and Islamic governments to endorse the 1951 Geneva Convention relating to the status of refugees. And if necessary to make reservations concerning certain Articles taking account of the internal circumstances of each state.
Ines Aščerić-todd - One of the best experts on this subject based on the ideXlab platform.
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The Noble Traders: the Islamic Tradition of “Spiritual Chivalry” (futuwwa) in Bosnian Trade‐guilds (16th−19th centuries)
The Muslim World, 2007Co-Authors: Ines Aščerić-toddAbstract:Abstract: Originally linked to the military associations of the Middle Ages, the Islamic Tradition of futuwwa was with time inherited by artisanship associations. The Anatolian Akh?s of the 14th century represent an important link in the evolution of the futuwwa Tradition, and it was thanks to them that this Tradition survived well into the Ottoman era, this time within the framework of the more centralized, professional trade-guilds. Together with other Ottoman institutions, administrative, military and economic, Ottoman crafts and their trade-guilds appeared in Bosnia soon after the final fall of the country to the Ottomans in 1463. Sources which provide information on the organization and activities of Bosnian guilds also give a picture of their religious character and, related to it, the presence of futuwwa Tradition within them. The most important of these sources are those that originate from the guilds themselves, the guild defters and their statutes, which are often called futuvetnames. A number of documents of this kind found in Bosnia illustrate a strong presence of different futuwwa Traditions within Bosnian guilds from their establishment well into the 19th century, while some also provide valuable information on the futuwwa Tradition in Ottoman guilds in general.
Ines Ascerictodd - One of the best experts on this subject based on the ideXlab platform.
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the noble traders the Islamic Tradition of spiritual chivalry futuwwa in bosnian trade guilds 16th 19th centuries
Muslim World, 2007Co-Authors: Ines AscerictoddAbstract:Abstract: Originally linked to the military associations of the Middle Ages, the Islamic Tradition of futuwwa was with time inherited by artisanship associations. The Anatolian Akh?s of the 14th century represent an important link in the evolution of the futuwwa Tradition, and it was thanks to them that this Tradition survived well into the Ottoman era, this time within the framework of the more centralized, professional trade-guilds. Together with other Ottoman institutions, administrative, military and economic, Ottoman crafts and their trade-guilds appeared in Bosnia soon after the final fall of the country to the Ottomans in 1463. Sources which provide information on the organization and activities of Bosnian guilds also give a picture of their religious character and, related to it, the presence of futuwwa Tradition within them. The most important of these sources are those that originate from the guilds themselves, the guild defters and their statutes, which are often called futuvetnames. A number of documents of this kind found in Bosnia illustrate a strong presence of different futuwwa Traditions within Bosnian guilds from their establishment well into the 19th century, while some also provide valuable information on the futuwwa Tradition in Ottoman guilds in general.
Abbas Ahsan - One of the best experts on this subject based on the ideXlab platform.
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Quine’s Ontology and the Islamic Tradition
American Journal of Islamic Social Sciences, 2019Co-Authors: Abbas AhsanAbstract:Analytic theologians seem to unreservedly prioritize a realist view in the way they approach theological dogmas. I have previously argued that this particular type of realist methodological approach is inconsistent with the Islamic Tradition. I demonstrated that this inconsistency lies between two primary theses which constitute realism and an absolutely transcendent and ineffable God of the Islamic Tradition. I had established how each of these theses proved responsible, in different ways, for divesting the Islamic God of His absolute transcendence. In this paper I determine why this is the case. I primarily seek to explicate the underlying reason for why metaphysical (theological) realism proves to be responsible for stripping the Islamic God of His absolute transcendence. This would involve being able to stipulate, somewhat accurately, the precise source of the accentuated inconsistency between metaphysical (theological) realism and the Islamic understanding of an absolutely transcendent and ineffable God. The exact source of this inconsistency, I shall argue, is grounded in Quine’s ontological theses, which underlie much of what metaphysical realism imports into the domain of analytic theology.
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quine s ontology and the Islamic Tradition
The American journal of Islamic social sciences, 2019Co-Authors: Abbas AhsanAbstract:Analytic theologians seem to unreservedly prioritize a realist view in the way they approach theological dogmas. I have previously argued that this particular type of realist methodological approach is inconsistent with the Islamic Tradition. I demonstrated that this inconsistency lies between two primary theses which constitute realism and an absolutely transcendent and ineffable God of the Islamic Tradition. I had established how each of these theses proved responsible, in different ways, for divesting the Islamic God of His absolute transcendence. In this paper I determine why this is the case. I primarily seek to explicate the underlying reason for why metaphysical (theological) realism proves to be responsible for stripping the Islamic God of His absolute transcendence. This would involve being able to stipulate, somewhat accurately, the precise source of the accentuated inconsistency between metaphysical (theological) realism and the Islamic understanding of an absolutely transcendent and ineffable God. The exact source of this inconsistency, I shall argue, is grounded in Quine’s ontological theses, which underlie much of what metaphysical realism imports into the domain of analytic theology.
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The Classical Correspondence Theory of Truth and the God of Islam
Philosophy and Theology, 2018Co-Authors: Abbas AhsanAbstract:One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of a particular notion of an Islamic God. Consequently this truth theory would prove inconsistent with a particular notion of God within the Islamic Tradition.
